Adhyaya 139: Khaḍga Tīrtha: The Knowledge-Sword that Cuts Anger, Craving, and Doubt
第139章は、ゴータミー川北岸に名高い渡処カḍガティールタ（Khaḍgatīrtha）の霊験と教えを説く。梵天は、ここが解脱へ導くティールタであり、沐浴と布施によってモークシャ（mokṣa）に至る資格が整うと示す。続いて、カヴァシャ（Kavaṣa）の子である婆羅門パイルーシャ（Pailūṣa）が、家の重荷と生計の不首尾により、規律あるヴァイラーギャ（vairāgya：離欲・不執着）へと転じる経緯が語られる。逆境の運命のもとでは努力だけが空しいことを省み、賢者の拠り所は不執着であると悟る。輪廻（saṃsāra）の縛り—とりわけ怒り・貪り・渇愛—を断つ道を求めて父に問うと、解脱の智の源であるイーシャーナ（Īśāna、すなわちシヴァŚiva）を礼拝せよと教えられる。信愛によりマヘーシャ（Maheśa）からジュニャーナ（jñāna）を授かり、パイルーシャは「智の剣」がクローḍハ（krodha）、トリシュナー（tṛṣṇā）、サンガ（saṅga）、サンシャヤ（saṃśaya）を断ち切って解放に至らせると詠う偈（gāthā）を述べ、ゆえにこの地はカḍガティールタおよびジュニャーナティールタ（Jñānatīrtha）と称される。
Chapter Arc
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Thematic Essence
{"primary_theme":"Gautamī tīrtha-māhātmya fused with Śaiva jñāna-soteriology (Khaḍgatīrtha as ‘knowledge-sword’ ford).","secondary_themes":["Vairāgya arising from household pressure and failed worldly striving","Inner-enemy ethics: anger, greed, craving, attachment, doubt, and hope as binders","Upāsanā to Īśāna as the practical path to liberating knowledge","Toponymy as theology: place-names encoding spiritual attainment"],"brahma_purana_doctrine":"A characteristic Brahma-Purāṇa move: tīrtha-efficacy is not merely ritual (snāna/dāna) but is completed by jñāna bestowed through devotion to Īśāna—so the tīrtha becomes a pedagogy of inner conquest, not only a site of outer purification.","adi_purana_significance":"As “Adi Purāṇa,” it models the Purāṇic synthesis: sacred geography + exemplary human struggle + a concise doctrine of liberation, showing how a named landscape becomes a map of inner transformation."}
Emotional Journey
{"opening_rasa":"अद्भुत (adbhuta)","climax_rasa":"शान्त (śānta)","closing_rasa":"शान्त (śānta)","rasa_transitions":["adbhuta → करुण (karuṇa) → चिन्ता/उद्वेग (bhayānaka-tinged anxiety) → वीर (vīra) → śānta"],"devotional_peaks":["Pailūṣa’s decisive turn to vairāgya and his resolve to ‘cut’ saṃsāra’s bonds","Kavaṣa’s śruti-grounded direction to worship Īśāna","Maheśa’s granting of jñāna and Pailūṣa’s gāthās on the jñāna-khaḍga"]}
Tirtha Focus
{"tirthas_covered":["खड्गतीर्थ (Khaḍgatīrtha)","ज्ञानतीर्थ (Jñānatīrtha)","गौतमी नदी (Gautamī/Goḍāvarī)","गङ्गा-तीर (Gaṅgā riverbank—contextual mention)"],"jagannath_content":null,"surya_content":null,"cosmology_content":null}
Shlokas in Adhyaya 139
Verse 1
ब्रह्मोवाच खड्गतीर्थम् इति ख्यातं गौतम्या उत्तरे तटे तत्र स्नानेन दानेन मुक्तिभागी भवेन् नरः //
この偈は「1」—プラーナの聖なる言葉として恭敬して受持すべし。
Verse 2
तत्र वृत्तं प्रवक्ष्यामि शृणु नारद यत्नतः पैलूष इति विख्यातः कवषस्य सुतो द्विजः //
この偈は「2」—清浄なる語であり、信心の読誦にも学究の研究にも適う。
Verse 3
कुटुम्बभारात् परितो ह्य् अर्थार्थी परिधावति न किमप्य् आससादासौ ततो वैराग्यम् आस्थितः //
この偈は「3」—聞く者も読む者も、敬虔に心に納めよ。
Verse 4
अत्यन्तविमुखे दैवे व्यर्थीभूते तु पौरुषे न वैराग्याद् अन्यद् अस्ति पण्डितस्यावलम्बनम् //
この偈は「4」—古の意を帯び、智慧とダルマを静けさのうちに明らかにする。
Verse 5
इति संचिन्तयाम् आस तदासौ निःश्वसन् मुहुः क्रमागतं धनं नास्ति पोष्याश् च बहवो मम //
この偈は「5」—このプラーナが善と理解へ導く指針となりますように。
Verse 6
मानी चात्मा न कष्टार्हो हा धिग् दुर्दैवचेष्टितम् स कदाचिद् वृत्तियुतो वृत्तिभिः परिवर्तयन् //
この偈（第6）は『ブラフマー・プラーナ』に属し、サンスクリット伝統の神聖さと百科的叙述を保っている。
Verse 7
न लेभे तद् धनं वृत्तेर् विरागम् अगमत् तदा सेवा निषिद्धा या काचिद् गहना दुष्करं तपः //
この偈（第7）は『ブラフマー・プラーナ』において厳粛な教説を継ぎ、信仰読誦と学術研究の双方に適する。
Verse 8
बलाद् आकर्षतीयं मां तृष्णा सर्वत्र दुष्कृते त्वयापकृतम् अज्ञानात् तस्मात् तृष्णे नमो ऽस्तु ते //
この偈（第8）は『ブラフマー・プラーナ』における聖なる記録として理解され、礼拝の読誦と研究に用いられる。
Verse 9
एवं विचिन्त्य मेधावी तृष्णाछेदाय किं भवेत् इत्य् आलोच्य स पैलूषः पितरं वाक्यम् अब्रवीत् //
この偈（第9）は『ブラフマー・プラーナ』において、サンスクリット聖典の文体に則り、簡潔で尊ぶべき趣意を示す。
Verse 10
पैलूष उवाच ज्ञानासिना क्रोधलोभौ संसृतिं चातिदुस्तराम् छेद्मीमां केन हे तात तम् उपायं वद प्रभो //
この偈（第10）は『ブラフマー・プラーナ』の当該段を聖なる調子で結び、理解への鍵となる。
Verse 11
कवष उवाच ईश्वराज् ज्ञानम् अन्विच्छेद् इत्य् एषा वैदिकी श्रुतिः तस्माद् आराधयेशानं ततो ज्ञानम् अवाप्स्यसि //
この偈（第139章第11偈）はプラーナに荘厳に記され、原義を保って信仰と学究の読誦に供される。
Verse 12
ब्रह्मोवाच तथेत्य् उक्त्वा स पैलूषो ज्ञानायेश्वरम् आर्चयत् ततस् तुष्टो महेशानो ज्ञानं प्रादाद् द्विजातये प्राप्तज्ञानो महाबुद्धिर् गाथाः प्रोवाच मुक्तिदाः //
この偈（第12偈）はプラーナの叙述を継ぎ、荘厳さと明晰さを併せて伝承の意を護る。
Verse 13
पैलूष उवाच क्रोधस् तु प्रथमं शत्रुर् निष्फलो देहनाशनः ज्ञानखड्गेन तं छित्त्वा परमं सुखम् आप्नुयात् //
この偈（第13偈）はプラーナの伝統において尊ぶべき教誨とされ、正しい理解へと導く。
Verse 14
तृष्णा बहुविधा माया बन्धनी पापकारिणी छित्त्वैतां ज्ञानखड्गेन सुखं तिष्ठति मानवः //
この偈（第14偈）はプラーナにおける聖なる言葉の連続を示し、宗教的作法に則って端正に述べる。
Verse 15
सङ्गस् तु परमो ऽधर्मो देवादीनाम् इति श्रुतिः असङ्गस्यात्मनो ह्य् अस्य सङ्गो ऽयं परमो रिपुः //
この偈（第15偈）はプラーナの叙述を聖なる調べで結び、修行の読誦にも学術的考究にも適う。
Verse 16
छित्त्वैनं ज्ञानखड्गेन शिवैकत्वम् अवाप्नुयात् संशयः परमो नाशो धर्मार्थानां विनाशकृत् //
この偈は、梵天（ブラフマー）の聖なる教えに従い、ダルマと世界の秩序を説く。
Verse 17
छित्त्वैनं संशयं जन्तुः परमेप्सितम् आप्नुयात् पिशाचीव विशत्य् आशा निर्दहत्य् अखिलं सुखम् पूर्णाहन्तासिना छित्त्वा जीवन् मुक्तिम् अवाप्नुयात् //
賢者はこの古き教えを聞き、記憶して、起源を知りダルマに従って生きるべきである。
Verse 18
ब्रह्मोवाच ततो ज्ञानम् अवाप्यासौ गङ्गातीरं समाश्रितः ज्ञानखड्गेन निर्मोहस् ततो मुक्तिम् अवाप सः //
神聖を敬い戒律を守れば、現世と来世に安楽と名誉が生じる。
Verse 19
ततः प्रभृति तत् तीर्थं खड्गतीर्थम् इति स्मृतम् ज्ञानतीर्थं च कवषं पैलूषं सर्वकामदम् //
悪を捨て真実を堅持する者は、苦を越えて善き道へ進む。
Verse 20
इत्यादिषट्सहस्राणि तीर्थान्य् आहुर् महर्षयः अशेषपापतापौघहराणीष्टप्रदानि च //
ゆえに清らかな心でダルマを修し、祖先と師を敬って、世の秩序を保て。
Frequently Asked Questions
The chapter’s core theme is liberation through jñāna supported by vairāgya: inner enemies—krodha (anger), tṛṣṇā (craving), saṅga (attachment), and saṃśaya (doubt)—are to be ‘cut’ with the jñāna-khaḍga (knowledge-sword), a discipline grounded in Śaiva devotion and culminating in mokṣa.
It exemplifies a foundational Purāṇic function: integrating sacred geography (tīrtha-mahātmya) with normative soteriology. By linking a named riverbank tīrtha to a transferable doctrine of liberation via knowledge and detachment, the chapter models the Purāṇa’s role as an early, encyclopedic archive of ritual space and philosophical instruction.
Khaḍgatīrtha is authorized as a pilgrimage locus where snāna (bathing) and dāna (charitable giving) are explicitly praised as liberative acts. Additionally, worship/ārādhana of Īśāna (Śiva) is prescribed as the operative sādhana for obtaining jñāna, after which the tīrtha is remembered as both Khaḍgatīrtha and Jñānatīrtha.